# The Fifth Gospel III

## GA 148 — 21 October 1913, Berlin

### First Berlin Lecture

After a longer break, we have come together again in this, our Berlin working group, and we want to begin what we can consider this winter to be a kind of continuation of our spiritual scientific work, as we have been doing it for years. For Berlin, there was a longer break; but this time the break was not only filled with the usual performances and the lecture cycle in Munich, but also with the laying of the foundation stone of our building in Dornach and with the manifold work associated with the beginning of this building of ours. And so, on this evening, when we are meeting here in this room for the first time in a long while, I would like to draw your attention first of all to what is expressed for us in this Dornach building. It is to be hoped that this building, which is intended to be an outward symbol of our anthroposophical view of the world, can also form a unifying symbol for all those hearts and souls that feel inwardly connected to spiritual scientific striving, as we cultivate it with this anthroposophical worldview.

Basically — as you will have gathered from various comments made over the past few years, which have also been made here — everything in the spiritual life of the present day points to the fact that humanity today unconsciously thirsts for what a true spiritual world view should provide. And not only those souls who today express the need for such a worldview in a positive way strive for such a worldview, but also numerous people who know nothing of such a worldview. Yes, even those who know nothing of it, perhaps even still oppose it, unconsciously strive for it – one might say out of the needs of their hearts, which ideas that are perhaps even expressed in opposing concepts and ideas. They strive, without knowing it themselves, for what is to be given with our world view.

So it was truly a very special feeling when we, together with the few of our anthroposophical friends who were close to the location and able to be present because everything had to be done quickly due to the circumstances, laid the foundation stone of this building in Dornach. It was an uplifting feeling to feel that we were, as it were, standing at the beginning of the construction, which, so to speak, is to form our provisional external symbol for our common striving.

When we stood up there on the hill on which our building is to be erected – and that was at our opening ceremony – and looked out over the surrounding mountains and plains of the country and to much further expanses, one was reminded of the cries of humanity in a further world environment, cries for spiritual truths, for the proclamation of a spiritual world view that can be given within our spiritual current. And one had to think about how even more than what has been expressed or felt, many other symptoms in our time announce that it is a spiritual necessity for such a spiritual world view to be truly fruitfully implanted in the soul life of humanity. So that was the main feeling that inspired us when we laid the stone over which our building is to rise into the earth. And this structure, it should also express in its forms what we want; so that those who will look at the structure from the outside or from the inside in the future, when it is finished, can perceive its forms as a kind of writing in which is expressed what we want to see realized in the world.

When one reflects on and tries to understand such a statement, it is indeed very helpful to bear in mind how karma works, not only in the life of the individual human being but also in the evolution of humanity as a whole. In the life of the individual human being, there is what might be called the small karma; in the evolution of the earth and of humanity as a whole, there is the great karma. And this is the great uplifting thought that one may feel: precisely because something like this is happening on spiritual ground, one is in a certain way – and all anthroposophical aspirants who are involved in the matter are – the instrument, if only a small one, of the Spirit, which works through world karma and creates its deeds. This feeling of being connected to the spirit of world karma is the significant and great feeling, the feeling in which everything that we can cultivate in anthroposophical contemplation should unite again and again. This feeling is what can give the soul rest when it needs rest, what can give the soul harmony when it needs harmony, but what can also give it strength, capacity to act, stamina and energy when it needs strength, capacity to act, stamina and energy.

When the spiritual concepts of the world flow into our soul in their truth, they become something like an inner pulsating life in us, which is transformed into strength that we can feel and perceive. It is active in us, both in the highest realm, to which we can lift our thoughts to, as well as in the smallest things in our daily lives, to which our work forces us; they become something we can always turn to when we need a source of strength, something we can always look to when we need consolation in life. And true morality, true ethical power will only sprout for humanity from this directing of the soul's gaze to true spirituality, to genuine spiritual life.

For in another way we are currently standing in the world karma than humanity stood in the world karma at the time when the event took place that we often refer to as the center, the focus of human development on earth: the Mystery of Golgotha. And just as I have called attention to the most remarkable conditions in connection with the Mystery of Golgotha in other places in recent times, especially in connection with the point in time of our own spiritual-scientific development in which we now stand, so today, when we meet again in this space after a long time, I would like to bring it before your hearts and souls.

The Mystery of Golgotha, the living in of the Christ Impulse, came into the world. At what time did it come into the world? Today, through our spiritual deepening, we know what flowed into a human body at that time to become the property of the development of the earth, the development of humanity on earth. The preparatory studies we have undertaken have enabled us to some extent to grasp the significance of the Mystery of Golgotha. Future periods of time, as we have often emphasized, will understand it even more clearly. But how is it, one may ask, with the understanding of the Mystery of Golgotha precisely in the time in which it took place? It is indeed a matter of our grasping the reality of this Mystery of Golgotha, of understanding what it really is about. Is it a matter of what was taught to humanity at that time? If that were the case, then those who say that most of the teachings of Christ Jesus were already present in earlier periods might perhaps claim some semblance of justification; although, as we know, this is not entirely true either. But that is not the main point. What is important is something quite different, namely, what happened at Golgotha and in connection with it, what would have happened even if no human soul in the wide orbit of the earth had understood it. For it is not a matter of a fact being immediately understood, but of its happening. The significance of the fact of Golgotha is not based, in the first place, on what people have understood of it, but on what has happened for humanity, so that the current of this event has found expression in the spiritual facts of the world.

In what time did the Mystery of Golgotha fall? It really fell in a remarkable time. Let us consider only the post-Atlantean development to grasp the strangeness of this period. We have often pointed out that in this post-Atlantic period, humanity first developed in the so-called primeval Indian cultural epoch. We have pointed out the high, the significant nature of primeval Indian culture, how very different the souls were in this epoch, how they were much more intimately accessible for spiritual life, and how this accessibility has then decreased from epoch to epoch. We have also pointed out how in the ancient Persian and Egyptian-Chaldean periods, man's direct participation in the spiritual worlds diminished. For in the primeval Indian epoch, man had taken into his etheric body everything that the world could communicate to him, and he had experienced it in his etheric body; at least those who truly experienced this Indian cultural epoch in those ancient times had experienced it. What one experiences in the etheric body bears the stamp of clairvoyance to a high degree. In the time of ancient Persia, the soul was experienced in the sentient body; this was already experienced with a lesser degree of clairvoyance. In the Egyptian-Chaldean epoch, the soul was experienced in the sentient soul; here again there was a lesser degree of clairvoyance. Then came the fourth, the Greek-Latin cultural epoch: this was the epoch of the Mystery of Golgotha. It is the cultural epoch in which the human soul had already emerged to perceive only on the external physical plane. The culture of the intellect, which relates to external things, begins. The soul develops the powers that relate to the outer world.

In our epoch, in the fifth post-Atlantean cultural period, the experience of humanity has so far been limited to the observation of the external world, to the experience of sensory impressions. But this fifth post-Atlantean cultural period will have to lead again to a new, renewed receptivity for spiritual life, because it must fully live the life in the consciousness soul.

If we now ask ourselves, looking only at the first four periods of post-Atlantean development, which of these periods was least suited to truly understand the Mystery of Golgotha, the descent of the Christ, to pursue it with spiritual understanding, we could say to ourselves: If — as it could not have happened according to world karma, but as one can hypothetically assume, the Mystery of Golgotha had taken place, the Christ had descended into a human body in the time of the ancient Indian culture, then countless souls would have been there to understand this event; for they still had this spiritual understanding. Even in the ancient Persian and Egyptian-Chaldean epochs, an understanding of the mystery of Golgotha would still have been possible for souls to some extent, had it been possible to unfold according to the world karma of that time. In the fourth post-Atlantean period, the human soul was in a state of development in which this understanding of the Mystery of Golgotha, this direct spiritual understanding, was closed to it precisely because of its state of development.

We will often have to speak again of the peculiar fact that the Mystery of Golgotha awaited the post-Atlantean cultural period in which spiritual understanding of the event to come had already vanished, was no longer there. The intellectual or mind soul was particularly developing in the Greco-Latin period. Above all, it lovingly turned its gaze to the outer world, as can be seen in all of Greek culture. The Mystery of Golgotha, which could only be followed with an inner gaze, was basically approached by the whole of contemporary culture in the same way as those women who came to the tomb of Christ Jesus and sought the body, but found the tomb open and the body no longer inside, and who, when they asked where the body of the Lord had been taken, had to hear the answer: “He whom you seek is not here anymore!"

Just as they sought Christ in the outer world, but the answer came: ‘He whom you seek is no longer here!’ – so it was basically for the whole era in terms of understanding the mystery of Golgotha. The people of the fourth post-Atlantean cultural period were seeking something that was not where they were looking. And they were still seeking when this fourth post-Atlantean period came to an end – it ended with the 15th century – they were still seeking in the same way. For the Crusades appear to us as the realization on a large scale, that is, only on a spatial scale, of what had happened to the women at the tomb of Christ Jesus. The longing runs through many European minds at the time of the Crusades: We must seek what is precious to us at the tomb of Christ Jesus! — And whole crowds of people moved over to the Orient to find what they wanted to find in this way, because it corresponded to their feelings. And how can one characterize what those who had gone to the Orient in the Crusades felt? It was as if the whole of the Orient had answered them: “He whom you seek is no longer here!” Is it not a deeply symbolic expression that during the whole of the fourth post-Atlantean period humanity had to search in the outer physical-sensuous plane, but that the Christ must be sought in the spiritual plane, even to the extent that He is in the world of the earth.

Where was the Christ when the women sought Him at the sepulchre? He was in the spiritual world, there where He could appear to the apostles when they opened the doors of their hearts and souls, so that through the not merely sensuous powers they might behold the Christ, for a time wandering in the etheric body, after the Mystery of Golgotha.

Where then was the Christ when the crusaders sought Him outwardly on the physical plane in the East? In the way that He can enter as a fact into human souls, we see Him enter at the same time as the crusaders sought Him in the East, into the mystics of the Occident. There is this power of Christ, there is the Christ impulse! While the crusaders journeyed to the East to seek the Christ in their own way, the living impulse of Christ — in the way it could revive in Europe in keeping with the conditions of the time — was revived in the souls of a Johannes Tauler, a Meister Eckhart and others who could take it up in keeping with the conditions of their time; it was revived in the spiritual. It had in the meantime moved over into Western culture and away from the place where it had been and where the answer had to be given to those who sought it: “He whom you seek is no longer here!”

The fifth post-Atlantic cultural period is dedicated to the time of the formation of the I, that is, actually the consciousness soul. But the human being passes through the consciousness soul so that he can become fully aware of his I. We have often spoken of these spiritual scientific truths. I am still speaking of these truths with a very special feeling at this hour.

It is understandable that the proclamation of these views in the present day still evokes opposition after opposition. But it remains significant for this feeling, which I mean, when, for example, one has to say: You see, it has now become necessary for me to finish the second edition of my book 'World and Life Views in the 19th Century'. Now, when this book was published, it was a 'century book', a retrospective view of the past century. Of course, a second edition cannot be the same, because there is no point in writing a retrospective view of the previous century in 1913. So this book had to be redesigned in many ways. Among other things, I also found it necessary to provide a long introduction that would give an overview from the oldest Greek times to the 19th century. Thus, in this last period, I was compelled to let my gaze pass over the world views of Thales, of Pherekydes of Syros and so on – from a more philosophical point of view – right up to our time. Here we have not only the spiritual before us, but also what is historical tradition; and I have set myself the task of describing only what relates to philosophical progress and to exclude all religious impulses. In this way, the truth of that remarkable change that took place at the dawn of the Greco-Latin period was revealed with profound clarity, when the old pictorial conception of the world, which was still present in the Egyptian-Chaldean period, into the intellectual apprehension of the world, and how then, from the 14th, 15th century onwards, the consciousness of the ego impulse developed — not the ego impulse itself, which of course entered into humanity much earlier.

When one studies the individual philosophers and their truth content, it becomes, as it were, historically tangible how true these things are. That is why I am talking about these things today from a completely different point of view than can be done in that book, and with a very special feeling. But even in external history one can see how the sense of self-consciousness, the sense of self, forces its way into the human soul around the 15th century.

This more recent epoch since that time is therefore particularly intended to force man to bring the energies, the powers of his ego to the surface, to become more and more aware of his ego. The limitation of the view to only the external sense phenomena, such a limitation as shown by the modern scientific development, is particularly suitable for this. When man no longer finds in his environment what appeared to him in powerful imaginations, in pictures in the Egyptian-Chaldean period, or what was realized in the Greek-Latin period in great thought tableaux, as in Plato and Aristotle and their contemporaries, but when man, without the tableau of imaginations, without the tableau of thoughts, as it was perceived by Aristotle in the Greco-Latin age, but when man, without these, depends to see only what the senses offer in the surrounding of his perception, then the ego, because it can only intuit the only spiritual in itself, must grasp itself in its essence and seek the power of its self-awareness. And if you look at all the serious philosophers since the 15th century, you see them wrestling with the task of building a worldview that yields such a world picture that the self of the human being, the self-aware soul, is possible and can exist.

The fourth post-Atlantic cultural period, which developed the intellectual or emotional soul, had, even if its understanding of the mystery of Golgotha was far removed, still something that could bring this mystery of Golgotha close to it.

We also call the intellectual soul the soul of feeling, because this soul is really a duality, because in human nature in the period we call the fourth post-Atlantic one, just as the intellect also the mind, the feeling, the sensation was effective. Because the soul also worked, what was closed to the intellect could be felt by the heart, and there arose that feeling understanding, which can also be called faith, for the Mystery of Golgotha; that is to say, the human soul inwardly felt the Christ Impulse. People felt the Christ impulse within them; they felt inwardly, spiritually connected to the Christ impulse, even if they could not understand its meaning, its essence. For them, Christ was there. But this presence had to fade away even more in the age of the “I-culture” in which we now find ourselves, because the “I” must, in order to fully grasp itself in its isolation, close itself off from all spiritual impulses that directly reach the soul. So we see a very strange spectacle. With the advent of the new period, we see quite clearly, even as it announces itself, how a new lack of understanding is added to the old lack of understanding, indeed, a lack of understanding that goes even further than the old one. Anyone who examines the facts of spiritual life must find it understandable that the fourth post-Atlantic cultural period could only receive the Christ impulse with the mind, but could not really grasp it spiritually. But from what could be received, it was known that the Christ is there, that He is effective in the evolution of humanity. It was felt.

With the new, the fifth period, something quite different announced itself. Not only did people now develop a lack of understanding of the Christ Being, but also a lack of understanding of all divine spiritual reality. And what is the proof of this – one could find many proofs, but one speaks particularly clearly and distinctly in favor of it – how one advanced in lack of understanding, that is, that people could no longer directly absorb not only the Christ principle but also the divine spiritual principle in general? In the 12th century, how prescient the first-person culture was, Anselm, Archbishop of Canterbury, invented the so-called proof of God's existence; that is, this man felt compelled to “prove” the divinity. What is one trying to prove in such a way? What one knows or what one does not know? If, for example, something has been stolen in my garden and I can watch the thief carrying out the act of theft from my window, then I do not need to prove that it was this person who stole the goods. I only seek to prove it if I do not know the person. The fact that one seeks to prove God is proof that one no longer knows Him, no longer experiences Him. For what one experiences, one does not prove, but what one does not experience, that one proves. And then the lack of understanding actually went on and on, and today we stand at a strange point in this regard. It has often been touched upon from this point of view, what endless misunderstandings have piled up during the past centuries, especially during the last, regarding the understanding of what the Mystery of Golgotha, what the Christ

Jesus, up to the present time, when even from the theological side the Christ Jesus has not only been disparaged and belittled to an, albeit outstanding, human teacher, but, even from the theological side, his very existence is completely denied.

But all this is connected with much, much deeper, characteristic properties of our age. Only the fast-moving nature of our time is not really ready to pay attention to the particularly characteristic of our time; but the facts speak for those who want to observe, a clear, only too clear language.

Let us take a fact; I am citing trivialities, but such trivialities are precisely symptoms. A very well-known weekly magazine recently published a highly remarkable essay that is currently being mentioned more often, and with respect. It amounted to something strange, namely, that when one looks at the world views that have emerged in recent centuries, one actually has too many “concepts” before one; these concepts are too vague. Translated into our language, it means: they are not comprehensible in the sensory world, to which one wants to limit oneself. So this writer finds, oddly enough, that the philosopher Spinoza is difficult to understand, as he seeks to understand the world from a single concept, the concept of divine substance. So this writer makes a certain proposal for the reform of philosophical understanding in our time, which amounts to vividly demonstrating how a concept forms the apex above, and how the concepts then diverge, split; in short, he proposes to to “visualize” Spinoza's thought-building in the way that one often sets up a scheme so that one no longer has to follow how the thoughts present themselves in Spinoza's soul, but can have them sensually in front of one in a film. — Thus, perhaps, when such “ideals” are fulfilled, we will soon go to the cinematograph theaters to see and follow the cinematographic—not recordings, but “translations” of the thought and idea buildings of important men!

It is a significant symptom of what the human soul has come to in our time, a symptom that must be mentioned for a very specific reason: because people have not perceived what they should have perceived if such a symptom had been considered in a healthy way: that a mocking laughter should have developed at this folly, at the madness that lies in such a philosophy reform! For the zeal that would express itself in such mocking laughter can truly be called a sacred necessity.

This is a symptom—because it must be regarded as a symptom—of how necessary spiritual deepening is in our age, but true spiritual deepening. For it is not just spiritual deepening in general that is necessary, but that spiritual deepening which, if it is genuine, must lead to the truth; that is what the souls of the present day need. Our age, precisely where education and even the formation of worldviews should be at home, is only too inclined to be content with what leads far, far away from real spirituality. For our age is easily satisfied with appearances; but appearances, when they represent the current for which they are intended here, lead in some way to inner untruth and insincerity. Here is another symptom of this.

Today, one often hears praise for a worldview that has caused quite a stir: that of the philosopher Eucken. Not only did Eucken receive a world-famous prize, the Nobel Prize, for his worldview, but he is also praised as the one who dares to speak to people about the spirit again. However, this praise is not because Eucken speaks so beautifully about the spirit, but because when it comes to the spirit, people today are so easily satisfied with the very least, as long as something about the spirit is preached to them, and because Eucken constantly, in countless variations, speaks of the sentence that can be read again and again in his books, only people do not notice that these are eternal repetitions: It is not enough to understand that the world is sensual, but man must grasp himself inwardly and thus — inwardly — unite himself with the spirit. — Now we have it: Man must grasp himself inwardly and must unite himself inwardly with the spirit! This sentence appears again and again in Eucken's books, not just three or four times, but five or six times: so this is a “spiritual” worldview! Such symptoms are significant because they show us what is considered “great” today among those who consider themselves to be the best understanders. But if only one could read! For when one opens Eucken's last book, *Can We Still Be Christians?*, one finds a strange sentence that reads something like this: Today, people have gone beyond believing in demons, as they did in the age of Christ; today we need a different representation of Christ, one that no longer depicts demons and accepts them as truth. It is very flattering for every person in today's enlightened age that the great teacher Eucken tells them that they have moved beyond believing in demons. But if you read on, you find a strange sentence: “The contact between the divine and the human creates demonic powers.”

I would like to ask whether all the people who have read Eucken's book really laughed at this Eucken naivety, that is, “wisdom,” which manages to say, on the one hand, that one is beyond belief in demons and, on the other hand, to talk about a “demonic.” Of course, the Eucken people will say: the demonic is meant in a figurative sense, it is not meant so seriously. But that is precisely the point: people use words and ideas and do not take them seriously. Yes, that is where the deep inner dishonesty lies! But the real spiritual-scientific world view includes the realization that one has to take the words seriously and not speak of a demonic force if one has no intention of taking the word seriously.

Otherwise, people could repeatedly experience what happened to the chairman of a worldview association at which I was to give a lecture. In my lecture I pointed out that Adolf von Harnack's book 'The Essence of Christianity' states that it is not essential to learn what happened at Golgotha; one can leave that open; but one should not leave open the fact that the belief in the mystery of Golgotha has emerged from that time, regardless of whether the belief refers to something real or not. The person in question – he was the chairman of a Berlin worldview association and, of course, a Protestant – said to me: I read the book, but I didn't find that in it; Harnack couldn't have said that, because that would be a Catholic idea. For example, Catholics say: Whatever is behind the Holy Robe of Trier is not the important thing, what is important is belief in it. — I then had to write down the page where the sentence is. Perhaps many people feel that they have read a book, but have not read the important thing, the symptomatic thing.

Thus we have cast a spotlight on our time. Here we discover a necessity that is particularly relevant to our time, from the symptoms of the present: the necessity that true spiritual conscientiousness may develop in our age, that we may learn not to accept with indifference when the representative of a spiritual world view says, on the one hand, that one has gone beyond demons and, on the other hand, uses the word 'demonic' in a strange sense. But if we consider that we live in the age of “newspaper culture,” then we must not say that we have little hope that such a culture of conscientiousness can develop; rather, we must say that it is all the more necessary to do everything that can lead to such a culture of conscientiousness. Intensive preparations are being made in the field of spiritual science, but we must open our eyes to see the symptoms of our time.

I would like to point out another fact. From the 1860s, Ernest Renan's book *Life of Jesus* made a tremendous impression. I mention this fact in particular to show the state of our understanding of the mystery of Golgotha in our time. When reading Ernest Renan's book, one says to oneself: Well, firstly, a person writes in a beautiful style, a person who has wandered through all the sites of the Holy Land and is therefore able to provide the most beautiful local color; and then a person writes in it who does not believe in the divinity of Christ, but who speaks with infinite reverence of the exalted figure of Jesus. But now let us take a closer look at the account. Strangely enough, Ernest Renan describes the course of Jesus' life in such a way that he actually shows that Jesus experiences what everyone experiences – some to a greater extent, some to a lesser extent – who has to represent any kind of worldview in front of any larger or smaller number of people. And this is roughly what happens to such a person: At first he appears before the multitude with what he alone believes; then people approach him. One has this need, the other that; one understands the matter thus, the other so; one has this weakness, the other that; and then the man who first spoke out of an inner truth joins them and gives way, so to speak. In short, Renan believes that some people who have important things to say show that their followers have basically spoiled it for them. And he is of the opinion that Christ Jesus was also spoiled by his followers. Take, for example, the miracle of Lazarus. As it is presented, it is said to contain the fact that one has to say: The whole thing would be something of a fraud, but it was good to use to spread the word; that's why Jesus let it happen. And so other things are presented. But then, after it has been shown how, little by little, the life of Christ Jesus is a decline, there is another hymn at the end that can only be addressed to the Most High. Now let us take this inner dishonesty! In Renan's book, fact is a mixture of two things: something extraordinarily beautiful, a brilliant, in some parts sublime description, mixed with a backstairs novel – but in the end a tremendous hymn to the exalted image of Jesus. What is this hymn about? About Jesus? It cannot really be directed at the Jesus whom Renan himself describes, if one has a healthy soul; for one would not speak such words of praise to the Christ Jesus whom Renan describes. Thus the whole thing is inwardly untrue!

What, then, have I actually tried to suggest to you with these considerations? I would like to summarize it in a few words at the end. I have tried to suggest that the Mystery of Golgotha has fallen into an age in the evolution of humanity in which humanity was not prepared to understand it, but that even in our own age humanity is still not prepared for it.

But its effect has been lasting for two thousand years! This effect is there. How is it there? Such that it is independent of the understanding that humanity has brought to it to this day. If the Christ could have worked in humanity only to the extent that He was “understood”, He would have been able to work only a little. But we shall see this too in future meditations: that we are living in a developmental point in the present period, where it is precisely necessary to develop that understanding which has not been there until now. For we live in the period in which a certain necessity will arise to seek the Christ no longer where He is not, but where He really is. For He will appear in spirit and not in the body, and those who seek Him in the body will again and again receive the answer: He whom you seek in the body is not in the body! We need a new understanding, which in many respects will perhaps even be a first understanding of the mystery of Golgotha. The time of non-understanding must give way to the time of first understanding. This is what I wanted to suggest with today's reflections and what we will continue with in the next reflections.